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1
Samsudin, Samsudin, and Nina Herlina Lubis. "SEJARAH MUNCULNYA PEMIKIRAN ISLAM LIBERAL DI INDONESIA 1970-2015." Patanjala : Jurnal Penelitian Sejarah dan Budaya 11, no. 3 (September 28, 2019): 483. http://dx.doi.org/10.30959/patanjala.v11i3.522.
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Kemajuan yang dicapai oleh negara Barat dalam bidang ilmu pengetahuan, teknologi, dan ekonomi, berakar pada trilogi liberalisme, pluralisme, dan sekularisme. Atas dasar itulah, beberapa tokoh Islam Indonesia ingin memajukan umatnya dengan trilogi tersebut. Dalam perjalanannya, tokoh Islam seperti Nurcholish Madjid dan Ulil Abshar menuai kritik dari Rasjidi dan Atiyan Ali. Puncaknya adalah ketika MUI mengeluarkan fatwa mengharamkan Islam liberal. Bagaimana gambaran sejarah masuk Islam liberal di Indonesia? Mengapa terjadi polemik Islam liberal di Indonesia? Untuk menjawab pertanyaan tersebut, metode yang digunakan adalah metode sejarah, meliputi heuristik, kritik, interpretasi, dan historiografi. Berdasarkan hasil penelitian, sejarah Islam liberal di Indonesia terbagi ke dalam empat tahap, yaitu: Tahap awal ketika masih menyatu dengan pemikiran neo-modernisme. Kedua, pembentukan enam paradigma Islam liberal. Ketiga adanya kritik dan evaluasi pemikiran Islam liberal. Kemudian sebab terjadinya polemk pemikiran Islam liberal disebabkan oleh perbedaan paradigma berfikir dan metodologi memahami ajaran Islam dalam melihat realitas yang terjadi di masyarakat pada masa kontemporer. The progress achieved by Western countries in the fields of science, technology and economics is rooted in liberalism, pluralism and secularism. For this reason, some Indonesian Muslim intellectuals want to reform their people accordingly. However, in working with these modern ideas, the polemics arose as those Muslim scholars such as Nurcholish Madjid and Ulil Abshar were criticized by Rasyidi and Atiyan Ali. This caused the MUI to issued a fatwa forbidding Liberal Islam. This study addressed two questions: How did liberal Islam come to Indonesia? Why did liberal Islam polemic occur in Indonesia? The method employed in this study is historical method which is comprised of heuristics, criticism or analysis, interpretation, and historiography. The result of the study shows that the history of liberal Islam in Indonesia was developed into four stages. First, when the thought of liberal Islam was still integrated with neo-modernism. Second, the establishment of six liberal Islam paradigms. Third, the emergence of criticism and evaluation toward it. Fourth, the polemic of liberal Islamic thought was caused by different paradigms and methodology in understanding the teaching of Islam that is compatible with the needs of contemporary society.
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Latuapo, Ismail. "Islam Liberal, Sejarah Perkembangannya, dan Kritik serta Saran Terhadap Pemikiran Islam Liberal." RETORIKA : Jurnal Kajian Komunikasi dan Penyiaran Islam 3, no. 1 (April 30, 2021): 55–72. http://dx.doi.org/10.47435/retorika.v3i1.591.
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Penulis berusaha dalam tulisan ini membahasa dan mengkaji mengenai pemikiran Islam Liberal dan kritikan tehadap pemikiran tersebut, agar umat Islam di Indonesia bisa menjauhi pemikiran yang sangat bertentangan dengan prinsip-prinsip Islam ini. Dalam karya ini juga penulis menjelaskan sedikit menganai arti dari kata Islam dan Liberal karena dua kata ini ketika digabungkan sangatlah kontradiksi, yang mana Islam dalam arti tunduk dan patuh sedangkan Liberal memiliki arti bebas. Dalam sejarah perkembangan Liberalisme di Indonesia bermula pada tahun 1970 dan berkembang dengan tiga fase hingga munculah fatwa MUI tntang pelarangan pemikiran tersebut. Dan penulis menyinggung sedikit tentang hiruk pikuknya pemikiran Islam Liberal dan kritikas serta respon dari pada ormas-ormas yang baru muncul setelah masa reformasi hingga dua ormas terbesar dan tertua di Indonesia yaitu NU dan Muhammadiyah
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Wahib, Ahmad Bunyan. "Questioning Liberal Islam in Indonesia: Response and Critique to Jaringan Islam Liberal." Al-Jami'ah: Journal of Islamic Studies 44, no. 1 (June 1, 2006): 23. http://dx.doi.org/10.14421/ajis.2006.441.23-51.
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<p>Tulisan ini membahas tentang respons terhadap pemikiran yang dilontarkan oleh para pendukung Jaringan Islam Liberal (JIL), sebuah jaringan yang beranggotakan anak-anak muda yang menyebarkan gagasan-gagasan pemikiran liberal. JIL telah menjadi salah satu ikon pemikiran Islam liberal di Indonesia. Banyak di antara gagasan-gagasan pemikiran yang diusung oleh para anggotanya menjadi gagasan yang kontroversial. Sebuah artikel berjudul “Menyegarkan Kembali Pemahaman Islam” yang ditulis oleh Ulil Abshar-Abdalla dan dimuat dalam harian Kompas menjadi salah satu artikel yang paling kontroversial. Berbagai respons dan kritik telah dilontarkan terhadap artikel tersebut, baik respons metodologis kritis ataupun apologetis, respons yang bersifat teoretis normatif maupun praktis. Bahkan fatwa mati telah dikeluarkan oleh sekelompok orang bagi penulis artikel tersebut. Dalam banyak hal, respons dan kritik tersebut bukanlah hal baru dalam sejarah perjalanan Islam di Indonesia. Berbagai kritik serupa juga telah dilontarkan oleh berbagai kalangan terhadap Nurcholish Madjid di era 1970-an ketika melontarkan gagasan yang sangat kontroversial, yaitu gagasan tentang pembaharuan pemikiran Islam. Hanya fatwa mati saja yang tidak pernah keluar bagi Nurcholish Madjid.</p>
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Kamaruddin, Kamaruddin. "ISLAM LIBERAL DI INDONESIA: TINJAUAN SOSIOLOGI." Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama 18, no. 1 (June 30, 2017): 105–17. http://dx.doi.org/10.19109/jia.v18i1.1530.
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Liberal Islam Network (JIL), is an organization that carries liberal ideas in Indonesia, encompassing Pluralism, anti-theocracy, supporting democracy and guaranteeing women's rights. JIL emphasizes individual freedom, opens the door of ijtihad in its widest manner by promoting an understanding of context rather than text, and liberates from oppressive social and political structures. JIL discourse is a lot of lurking controversy in Indonesia. JIL discourse is considered to have undermined the understanding of established Islamic teaching (qath'i). Practically, this movement of thought does not see the problems comprehensively. This paper will look at the understanding of JIL in formulating the discourse in terms of the Sociology approach. Conclusively JIL tends to use the Conflict Theory to address the established traditions. This theory is built on three basic assumptions, one of which is the regularity contained in society simply because of pressure or coercion of power from the ruling class, represented by the establishment of the tradition itself
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Tahir, Masnun. "Pencarian Otentisitas Islam Liberal Di Indonesia." Ulumuna 10, no. 1 (November 4, 2017): 121–54. http://dx.doi.org/10.20414/ujis.v10i1.438.
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In the contemporary Islamic discourse in Indonesia, an Islamic movement initiated by a group of young muslim intelectuals emerged which offered a new paradigm in comprehending Islamic doctrines. The movement naming itself Jaringan Islam Liberal (JIL) carrys some jargons of modern life like pluralism, tolerance, inclussivism, freedom of thought, and human rights.
Through sociological approach, this article shows that JIL has played a significant role in dinamizing Islamic discouse in Indonesia. JIL proposed the “individualism” of Islamic thought; it is called “individual autonomy” in Berger and Luckman’s term, and “Islamic liberalism” in Binder and Kurzman’s one. Some methodologies applied by JIL in promoting its ideas are ijtihad freedom, hermeneutics, reactualization of Islamic doctrines, and “al-muhâfazhah ‘alâ al-qadîm al-shâlih wa al-akhdzu bi al-jadîd al-ashlah”.
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ISMAIL, A. ILYAS. "ISLAM PROGRESIF INDONESIA." ALQALAM 36, no. 01 (June 30, 2019): 67. http://dx.doi.org/10.32678/alqalam.v29i1.570.
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Theofogicaffy, Islam is one and absolutely correct. However, historicaffy, after being understood and translated into the real life, Islam is not single, but various or plural that manifests at feast in three schools of thoughts: Traditional Islam, Revivalist Islam (fundamentalism), and Liberal Islam (Progressive). The group of Jaringan Islam Liberal (JIL) represents the fast school of thoughts. Even though it is stiff young (ten years), JIL becomes populer because it frequentfy proposes the new thoughts that often evoke controversions in the community. The reformation of thoughts proposed by JIL covers four areas: first, reformation in politics. In this context, JIL gives a priority to the idea of secularism; Second, reformation in socio-religion. Dealing with this, JIL proposes
the concept of pluralism; Third, reformation in individual freedom. In this case, JIL gives a priority to the idea of liberalism both in thoughts and actions;fourth, reformation in women. Regarding this, JIL proposes the idea of gender equaliry. This reformation thought of JIL receives pro and con in the community. On the one hand,some of them panne and fulminate it; on the other hand, the other ones support and give appreciation. In such situation, JIL grows as a thought and Islamic progressive movement in Indonesia.
Key Words: Islamic Thought, JIL, Secularism, Pluralism, Liberalism, and Gender Equality.
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Idris, Muh. "POTRET PEMIKIRAN RADIKAL JARINGAN ISLAM LIBERAL (JIL) INDONESIA." KALAM 8, no. 2 (February 22, 2017): 367. http://dx.doi.org/10.24042/klm.v8i2.227.
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Jaringan Islam Liberal adalah salah satu lokomotif yang menggerakan tata nilai pemikiran keagamaan yang menekankan pada pemahaman Islam yang terbuka, toleran, inklusif dan kontekstual. Di Indonesia penyebaran Islam liberal telah berlangsung sejak awal tahun 70-an dan sejak tahun 2001, sejumlah aktivis dan intelektual muda Islam memulai penyebaran gagasan Islam liberal secara lebih terorganisir. Jaringan Islam Liberal mencoba membangun dan mengembangkan suasana beragama yang transformatif dan inklusif, menampakkan signifikansinya untuk selalu “dilirik” oleh komunitas umat. Melalui pemahaman keagamaan yang holistik dan pola keagamaan yang inklusif, umat Islam diharapkan dapat menyelesaikan krisis kemanusiaan, serta menjadikan modernitas sebagai proses yang memberikan manfaat sebesar-besarnya bagi manusia.
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Syafi’i, M. "Pandangan Greg Barton tentang Islam Liberal dan Eksistensi Politik Islam di Indonesia." al-Daulah: Jurnal Hukum dan Perundangan Islam 5, no. 2 (October 1, 2015): 388–432. http://dx.doi.org/10.15642/ad.2015.5.2.388-432.
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Abstract: The Greg Barton’s point of view on liberal Islam and Islamic political existence in Indonesia departs from the result of his study on liberal Muslim thinkers in Indonesia, including NurcholishMadjid and Abdurrahman Wahid. Their thoughts are classified as a liberal. Madjid, in most of his methodologies, uses a double movement, while Wahid uses a socio-cultural approach. In addition, MadjidCakNuris also known by his secularization project, while Wahidis famous by his pluralism project. Greg Barton arrived at this conclusion after reading Madjid and Wahid’s opinions in books and articles. In relation to the existence of the political Islam in Indonesia, Greg Barton views that the collapse of the Islamist party of Masjumiwaspartly contributed by Madjid’sliberal thought in understanding Islam. On the other hands, the appearance of religious pluralism in society, which is also a part of a liberal Islamic thought, wasexpedited by Wahid when he was a president of Indonesia.Keywords: Islam liberal, Islamic political existence, Greg Barton Abstrak: Pandangan Greg Barton mengenai Islam liberal dan eksistensi politik Islam di Indonesia berangkat dari hasil penelitiannya terhadap tokoh-tokoh Islam liberal yang ada di Indonesia, di antaranya Nurcholis Madjid dan Abdurrahman Wahid. Kedua tokoh tersebut merupakan sample tokoh Islam liberal yang concern dan konsisten dalam pemikirannya terhadap Islam. Pemikiran kedua tokoh tersebut berada pada jalur liberal. Cak Nur menggunakan metode Double Movement dalam kerangka berpikirnya, sedangkan Gus Dur menggunakan pendekatan sosio kultural. Cak Nur dikenal dengan sekularisasinya, sedangkan Gus Dur dikenal dengan pluralismenya. Pemikiran keduanya oleh Greg Barton digambarkan dengan beberapa karya tulis yang menggambarkan sisi sekularnya bagi Cak Nur, dan sisi pluralnya bagi Gus Dur. Dalam kaitannya terhadap eksistensi politik Islam di Indonesia, Greg Barton memandang bahwa runtuhnya Masyumi era Cak Nur, merupakan dampak dari pemikiran liberal Cak Nur dalam memahami Islam. Selain itu muncul nilai pluralitas yang tinggi di masyarakat, yang juga merupakan bagian dari pemikiran Islam liberal. Hal ini dilakukan oleh Gus Dur pada masa ia menduduki pucuk pimpinan negara dan berlangsung lama meskipun ketika Gus Dur lengser.Kata Kunci: Islam liberal, eksistensi politik Islam, Greg Barton
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Azmy, Ana Sabhana, and Amri Yusra. "PANDANGAN POLITIK JARINGAN ISLAM LIBERAL DI INDONESIA." Academic Journal of Islamic Principles and Phylosophy 1, no. 2 (November 25, 2020): 145–74. http://dx.doi.org/10.22515/ajipp.v1i2.2735.
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This article aims to look at the political views of the Jaringan Islam Liberal (Liberal Islam Network) in Indonesia. As a community that wants to carry out reforms with the spirit of modernization and rationality in religion, seeing it in political and democratic contestation in Indonesia is interesting. So this article questions two things; how does Jaringan Islam Liberal view the relevance of religion and politics? and how does Jaringan Islam Liberal view the implementation of democracy? The method used in this paper is a literature study that seeks to collect data from journal articles, books, and other related reading materials. This article shows that the Jaringan Islam Liberal (Liberal Islam Network) rejects forms of political Islam that try to formally fight for the superiority of Islamic value systems and symbols in the political sphere. They also reject the idea of an Islamic state and the formalization of shari'ah, and sees democracy as a value that must be implemented in a country. This is because it is in accordance with the basic rights that must be owned by individuals, which are known as human rights.
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Hasan, Zainol. "GERAKAN INTELEKTUAL KAJIAN JARINGAN ISLAM LIBERAL." LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 10, no. 1 (June 29, 2016): 43–56. http://dx.doi.org/10.35316/lisanalhal.v10i1.116.
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The term Liberal Islam Network was not well known and was not noticed by people in Indonesia. Moreover, the number of proponents’ is very small, can be counted on the fingers. It presents a new face of Islam which is in the form of non-orthodox, Islam that has compatibility with alteration of era and Islam that has an insight into the future. That is not Islam that has ignorance into the future or that is not outdated. But the ideas promoted by them get a strong reaction from the public, either from the Indonesian religious leaders, or from the Indonesian Moslem intellectuals. Therefore, the term Liberal Islam Network was actually popularized by the opponents.
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Maksim Valerievich, Kyrchanov. "«Invented Traditions» of Indonesian Liberal Islam of the 2000s and the First Half of the 2010s." Islamovedenie 12, no. 1 (March 30, 2021): 16–29. http://dx.doi.org/10.21779/2077-8155-2021-12-1-16-29.
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The author analyzes the problems of the ideology of liberal Islam as a political invented tradition of modern Indonesia. Liberal Islam became one of the marginal trends in recent Indo-nesian history. Its genesis became the result of the politicization of Islam as a form of ideologi-cal opposition in the period of the new order and the accelerated democratization that began in the late 1990s. Secularization gave an impetus to the emergence of liberal Islam. The artificial character of liberal Islam is actualized through its marginality. Ideologues of Indonesian Islam tried to popularize the invented political traditions of human rights, freedom, democracy, and tolerance. The political message of liberal Islam was not understood by society because liberal Muslims used Western cultural code. Therefore, liberal Indonesian Islam existed as an invented tradition that became a radical attempt to transplant Western values into post-colonial society.
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Herdi Sahrasad. "Perang Wacana Islam Liberal Versus Islam Fundamental." Konfrontasi: Jurnal Kultural, Ekonomi dan Perubahan Sosial 3, no. 1 (January 10, 2020): 29–48. http://dx.doi.org/10.33258/konfrontasi2.v3i1.67.
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One of the new phenomenon in religious discourse in Indonesia is the discourse war between liberal Islam versus fundamental Islam. The birth of Liberal Islam has attracted response from fundamental Islam in which the latter use oftenly a hard, crude and rouge language to corner the liberal muslim. This article try to trace back the wrestle and contestation between liberal and fundamental muslim in public sphere to snatch away structure of political opportunity. Whether or not this contestation continues, to some extent this depend on the liberal and fundamental muslim themselves in spreading their influence and teaching in the grassroot level and public sphere.
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Rofiq, Ahmad Choirul. "Fenomena Kelompok Sempalan Islam di Indonesia." Ulumuna 11, no. 2 (December 31, 2007): 217–36. http://dx.doi.org/10.20414/ujis.v11i2.400.
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Understanding about religious splinter groups in Indonesian context is mainly identified through their theological difference from that of muslims majority. Their theological beliefs and practices are considered deviant from the majority’s “true” theology and practices. It at least can be concluded from the fatwa of MUI which then become formal reference to most muslims people in Indonesia. Though the fatwa face many critiques from some muslims groups, especially liberal muslims activists, but it remain assumed as truth by the majority of Indonesian muslims.
There are many factors supporting the emergence of splinter groups in Indonesia. Beside the existence of some “advocates” such as liberal muslims activists and mass media, lack of law enforcement and the failure of religious leaders to educate their people to be more anticipative to the emergence of splinter groups. It is necessary to initiate open dialogues with followers of splinter groups, especially their leaders.
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Fata, Ahmad Khoirul. "Menguak Islam Eksklusif yang Toleran." ISLAMICA: Jurnal Studi Keislaman 6, no. 1 (January 22, 2014): 14. http://dx.doi.org/10.15642/islamica.2011.6.1.14-24.
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This paper speaks of something unusual. Exlusive Islam has been commonly branded as untolerant, while the inclusive Islam has been identified as tolerant. This paper tries to prove the reverse that the exclusive Islam can be tolerant too. It addresses first the problem of religion-based conflict in Indonesia arguing it is this problem that provoked the birth of such liberal font of Islam called Jaringan Islam Liberal (JIL). Born to propagate the polite Islam, the movement turned out to be just another defect within the Muslim society. The fact is that, majority of Muslims in the country are not happy with it. The reaction of Muslims varied, and culminated in the issuance of the Indonesian Council of Ulama (Majelis Ulama Indonesia/ MUI) that such notion as religious pluralism that the movement is busy campaigning for is forbidden religiously. This paper is an attempt to reconstruct the pluralistic discourse in a way that would not iritate the conservative segment of Muslim society. It also tries to understand why majority of Muslims in this country rejected the idea of religious pluralism propounded by the liberals.
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Kirchanov, M. V. "Institutionalized forms of radical Islam in Indonesia in the 2010s." Minbar. Islamic Studies 14, no. 2 (June 27, 2021): 263–83. http://dx.doi.org/10.31162/2618-9569-2021-14-2-263-283.
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The author analyzes the formalized dimensions and forms of radical Islam in Indonesia, which in the 2000s were active within Indonesian political space. It is assumed that radical Islam develops as a heterogeneous phenomenon, and its feature of being secondary comes as systemic. The author believes that the radicals were unable to offer an original political program. Three Islamist organizations such as “Islamic Defenders Front”, “Indonesia without the Liberal Islam Network” and “the National Anti-Alcohol Movement” are analyzed in the article. The author studies various forms of Islamic radical activities, including anti-liberal demonstrations, criticism of ideological opponents, educational and social initiatives, anti-alcohol raids. The article reveals that the Front was an institutionalized form of Islamic radicalism, and the anti-liberal and anti-alcohol movements represented formally moderate organizations dependent on the Front, which cultivated a radical discourse. The author believes that after the prohibition of the Front in December 2020, anti-liberal and anti-alcohol movements can become the main exponents of radical sentiments in Indonesian Islam. The formal prohibition of the Front does not exclude the possibility of activization of Islamic fundamentalism supporters and their further radicalization.
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Ahamad, Baharuddin. "Nikah Beda Agama Dalam Pandangan Liberalis dan Peraturan Perkawinan di Indonesia." Al-Risalah 12, no. 01 (December 1, 2018): 1. http://dx.doi.org/10.30631/al-risalah.v12i01.427.
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Tulisan ini membahas intelektual muslim liberal melihat pada pernikahan agama lain, dengan alasan bahwa muslim liberal penilaian pada legalitas pernikahan agama antar bertentangan dengan pernyataan dari hukum negara yang ada pada pernikahan seperti UU RI No 1 Tahun 1974, PP RI Nomor 9 Tahun 1975, dan Kompilasi Hukum Islam. Selanjutnya, dengan menggunakan penalaran hukum Islam, tulisan ini menekankan bahwa kerugian (mudharat) pernikahan antar-agama lebih berat dari pada keuntungan (maslahah) dan karena itu pendapat intelektual muslim liberal kurang relevan dengan konsep Islam.
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Parray, Tauseef Ahmad. "Islam, Secularism, and Liberal Democracy." American Journal of Islam and Society 27, no. 3 (July 1, 2010): 95–98. http://dx.doi.org/10.35632/ajis.v27i3.1307.
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Islam, Secularism, and Liberal Democracy analyzes the theoretical relationshipbetween religion and democracy, specifically Islam’s relationshipwith liberal democracy. It discusses the relationship between Islam,Muslim-majority societies (viz., Iran, Turkey, and Indonesia), and liberaldemocracy in a way that advances theory and practice regarding their relationsand this relationship is the immediate focus of this study, and the conclusionshave a much broader applicability in illuminating the theoreticalrelationship between religion, secularism, and democracy in general, and incontributing to the development of a liberal-democratic theory for Muslimsocieties in particular.
The author’s primary methodological approach is historical and comparative.Drawing on insights and lessons from western political theory andhistory, he examines the relationship between liberal-democratic developmentand religion both theoretically and in the context of the Muslim world.The three countries mentioned above are presented as case studies as ameans to reinforce the theoretical claims. The book consists of four chaptersfollowed by a conclusion, endnotes, a bibliography, and an index ...
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Ali, Muhamad Ali. "The Rise of the Liberal Islam Network (JIL) in Contemporary Indonesia." American Journal of Islamic Social Sciences 22, no. 1 (January 1, 2005): 1–27. http://dx.doi.org/10.35632/ajiss.v22i1.451.
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This paper seeks to shed some light on liberal Islamic movements in Indonesia, with specific reference to the Liberal Islam Network (Jaringan Islam Liberal [JIL]). It examines the network’s political, organizational, and intellectual origins, and also addresses an important alternative topic at a time when most scholarly research on contemporary Islam is focused on the phenomenon of Islamic fundamentalism.1 The article’s importance lies in its examination of the network’s rise in light of oversimplified views regarding contemporary Islam’s supposed homogeneity. JIL can be regarded as a social movement that is primarily intellectual in origin and orientation, but one that also has to face continued dialogues with political, social, and cultural circumstances. This paper will argue that JIL’s rise is a product of dynamic local, national, and international circumstances that lead to intellectual dynamism among the younger generation of Indonesian Muslims.
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Ali, Muhamad Ali. "The Rise of the Liberal Islam Network (JIL) in Contemporary Indonesia." American Journal of Islam and Society 22, no. 1 (January 1, 2005): 1–27. http://dx.doi.org/10.35632/ajis.v22i1.451.
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This paper seeks to shed some light on liberal Islamic movements in Indonesia, with specific reference to the Liberal Islam Network (Jaringan Islam Liberal [JIL]). It examines the network’s political, organizational, and intellectual origins, and also addresses an important alternative topic at a time when most scholarly research on contemporary Islam is focused on the phenomenon of Islamic fundamentalism.1 The article’s importance lies in its examination of the network’s rise in light of oversimplified views regarding contemporary Islam’s supposed homogeneity. JIL can be regarded as a social movement that is primarily intellectual in origin and orientation, but one that also has to face continued dialogues with political, social, and cultural circumstances. This paper will argue that JIL’s rise is a product of dynamic local, national, and international circumstances that lead to intellectual dynamism among the younger generation of Indonesian Muslims.
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Darajat, Zakiya. "Warisan Islam Nusantara." Buletin Al-Turas 21, no. 1 (January 28, 2020): 77–92. http://dx.doi.org/10.15408/bat.v21i1.3827.
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AbstrakDi tengah perbenturan dua arus utama yang saling tarik menarik antara arus sekulerisme-liberal Barat dan arus fundamentalisme-radikal Timur Tengah, Islam Nusantara—dengan berbagai macam karakteristiknya—berhasil mempertahankan warna kemoderatannya. Sikap mengambil jalan tengah dalam segala dimensi kehidupan keberagamaan sangat selaras dengan watak dan karakteristik umat Islam Indonesia yang sangat fleksibel, toleran dan terbuka dalam menerima dan mensikapi segala perbedaan tradisi, pandangan dan keyakinan keberagamaan, sehingga melahirkan kearifan lokal (local wisdom), serta corak dan warna Islam Nusantara yang sangat khas, berupa Islam yang ramah, toleran, dan pluralistik. Karakteristik Islam Indonesia yang toleran, ramah, smiling, dan flowering ini bukanlah sesuatu yang muncul tiba-tiba, akan tetapi merupakan hasil sebuah proses panjang yang telah dilalui umat Islam Indonesia, menyangkut profil para tokoh pendakwah Islam, metode yang digunakan dalam penyebaran Islam di Nusantara, sarana dan media penyebaran Islam, juga relasinya dengan kekuasaan politik. Beberapa hal inilah yang turut mempengaruhi begitu kokohnya warna moderatisme Islam di Nusantara. Kini, Islam Nusantara telah banyak melahirkan warisan peradaban sebagai harta peninggalan yang tak ternilai harganya, sekaligus sebagai bukti otentik betapa Islam telah ikut memberi corak dan warna bagi kemajuan peradaban masyarakat Muslim Indonesia maupun dunia---Abstract In the midst of the clash between two mainstreams; ‘liberal-secularism’ of the West mainstream and radical-fundamentalism of Middle East mainstream, Islam Nusantara—with its various characteristics—managed to maintain its moderate color. The attitude to choose moderate way in every dimension of religious life is in line with the nature and characteristics of Indonesian muslim community which is flexible, tolerant, and open minded to receive and respond with the various of traditions, views, and religion belief to create local wisdom, characteritistics, and the distinctive type of Islam Nusantara that shows friendly, tolerant, and pluralistic Islam. The characteristics of Indonesian muslims which are tolerant, friendly, smiling, and flowering do not suddenly appear, but it is the result of a long process experienced by Indonesian muslim community, including the profile of Islamic figures, method used to spread Islam in Nusantara, infrastructure and media of spreading Islam, and its relation with political power. These factors influence the strength of moderation of Islam in Nusantara. Currently, Islam Nusantara has created civilization heritage as precious inheritance, as well as authentic evidence showing that Islam has contributed to the civilization progress of Indonesian muslim community specifically, and the world population generally.
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Amrullah, Hasib. "Sophist dan Pengaruhnya Terhadap Pemikiran Islam Liberal di Indonesia." Tasfiyah 1, no. 1 (February 1, 2017): 71. http://dx.doi.org/10.21111/tasfiyah.v1i1.1844.
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Hakim, Lukman. "Conservative Islam Turn or Popular Islam? an Analysis of the Film Ayat-ayat Cinta." Al-Jami'ah: Journal of Islamic Studies 48, no. 1 (June 18, 2010): 101–28. http://dx.doi.org/10.14421/ajis.2010.481.101-128.
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This paper offers a film and cultural studies analysis of the Indonesian religious film Ayat-ayat Cinta. It examines the way in which the film represents Islam in the context of the globalisation of the media industry, the wider cultural transformation and religious context in Indonesia. This paper argues that the film Ayat-ayat Cinta represents “popular Islam”, which resulted from the interaction between the santri religious variants and the film industry, capitalism, market forces and popular culture in Indonesia. Santri religious variants in this film are rooted in traditionalist, fundamentalist, modernist, and liberal Islam in Indonesia, and those Islamic groups which have undergone a process of conformity with capitalism and popular culture. As a result, the representation of Islam in this film is pluralist, tolerant, and fashionable.
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Anwar, Samsul. "Kebijakan Pendidikan Islam Indonesia pada Periode Revolusi dan Liberal (1945-1959)." eL-HIKMAH: Jurnal Kajian dan Penelitian Pendidikan Islam 11, no. 2 (December 18, 2017): 97–110. http://dx.doi.org/10.20414/elhikmah.v11i2.55.
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Pendidikan Islam yang kita lihat saat ini tidak bisa dilepaskan dari paktor politik yang mengitari bangsa Indonesia. Adanya paradigma politik yang berbeda-beda dari anak bangsa membuat pendidikan Islam berada pada posisi yang mandeg secara perkembangannya. Tulisan ini mengkaji tentang kebijakan pendidikan Islam di Indonesia pada pperiode Revolusi dan Liberal.
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Qodir, Zuly. "Muhammadiyah Memperkuat Moderasi Islam Memutus Radikalisme." MAARIF 14, no. 2 (December 30, 2019): 12–29. http://dx.doi.org/10.47651/mrf.v14i2.58.
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Tulisan ini menjelaskan bahwa Muhammadiyah sebagai organisasi sosial keagamaan, tetap berijtihad untuk menyemaikan gagasan Moderasi Islam di Indonesia. Ijtihad ini memiliki konsekuensi logis Muhammadiyah tidak akan berada pada posisi liberal atau ultra liberal maupun fasisme kiri yang juga ada komunisme di sana. Muhammadiyah mendorong moderasi dalam berislam karena Indonesia memiliki kultur Islam yang tidak sama dengan Islam di Timur Tengah. Islam Indonesia lebih berkarakteristik washatiyah-tengahan, tidak ke kanan atau pun ke kiri. Dalam memperjuangkan gagasan Islam Moderat ini, Muhammadiyah mengembangkan pelbagai aktivitas yang dikenal sebagai amal usaha dalam bidang pendidikan, rumah sakit, panti asuhan dan belakangan pemberdayaan kaum mustadhafin. Gagasan ini, sekalipun tidak serta merta mengatakan Kami Indonesia, Kami Pancasila dan NKRI Harga Mati, buat Muhammadiyah keindonesiaan harus terus dijaga dan tidak boleh dirobohkan oleh kelompok manapun sebab negara ini merupakan negara kesepakatan banyak elemen bangsa yang telah bersusah payah merebutnya dari kolonialisme-penjajahan.
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Farchan, Yusa'. "Reasoning of Liberal Islam: A Study on Islamic Perspectives in Liberal Islam Network Jakarta." Analisa 1, no. 2 (December 21, 2016): 180. http://dx.doi.org/10.18784/analisa.v1i2.352.
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<p><em>The renewal of Islamic thinking continuously develops from time to time in Indonesia. This research tries to answer two main problems, they are: how are the reasoning or ideology developed by Liberal Islam Network (LIN)?; and how are LIN’s main ideas and their metamorphoses? The research applies qualitative method with hermeneutic approach. The data is collected by library research or text documentation. The data is collected on August 18<sup>th</sup> to August 29<sup>th</sup> 2015. The research finds that the ideas of Liberal Islam Network show significant liberal signs. From the ontology of text, in reading religious text, LIN’s assumptions are “the critics over the truth”. LIN applies humanistic approach in reading the religious texts. This is confirmed by LIN’s defense toward human’s dignity. From the aspect of theoretically analytical tools in reading religious texts, LIN applies social sciences, which are socio-historical analyses. LIN uses symbol or semiotics analyses to read the religious text. The main notions of LIN are: First, Islam changes, it is not static; second, context is the first and history is the latter. Here, in reading a religious text, LIN wants to place context (socio-history) proportionally; third, LIN intends to hold God in our ground and history. The metamorphoses of LIN’s ideas are: firstly is to oppose theocracy; secondly is to endorse democracy; thirdly is to endorse gender equality; fourthly is to contextualize religious doctrines; and fifthly is to support pluralism and freedom of thinking.</em></p>
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Samasudin, Samasudin. "KONTROVERSI PEMIKIRAN ISLAM LIBERAL TENTANG PLURALISME AGAMA-AGAMA DI INDONESIA." Al-Tsaqafa: Jurnal Ilmiah Peradaban Islam 14, no. 1 (June 20, 2017): 178–200. http://dx.doi.org/10.15575/al-tsaqafa.v14i1.1800.
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Argenti, Gili. "Ideologisasi Partai Islam Masyumi di Indonesia." Jurnal Politikom Indonesiana 5, no. 1 (June 30, 2020): 37–57. http://dx.doi.org/10.35706/jpi.v5i1.3731.
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Kemunculan Masyumi Reborn awal Maret 2020 kembali mengingatkan publik politik Indonesia mengenai Partai Masyumi. Partai politik Islam yang pernah berjaya pada masa demokrasi liberal atau parlementer ini diklaim sangat ideologis bila dibandingkan dengan partai-partai Islam saat ini. Tulisan ini merupakan studi mengenai sejarah, kiprah politik dan ideologi Partai Masyumi ketika masa pemerintahan Orde Lama. Tulisan ini memfokuskan perdebatan di Konstituente. Penelitian ini adalah tipe penelitian deskriptif yang menggunakan literatur untuk mendapatkan data, dan kemudian dianalisis berdasarkan landasan teori yang digunakan untuk membingkai data yang dianalisis. Landasan teoritik yang digunakan adalah partai politik Islam, ideologi dan relasi Islam dengan negara. Berdasarkan hasil penelitian literatur ternyata ditemukan terjadi pergeseran ideologi Masyumi di akhir masa sidang konstituante, mereka bergeser sedikit ke arah subtansi dari sebelumnya ideologinya bercorak formalis. Meski mengalami kegagalan di Konstituante pengaruh dari ideologisasi Masyumi ini masih terasa sampai saat ini, pengaruhnya tidak saja di kelompok Islam politik di Indonesia, tetapi juga di negara Malaysia.Kata Kunci: Partai Masyumi, Ideologi, Partai Politik Islam, Konstituante
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Irrubai, Mohammad Liwa. "PENDIDIKAN ISLAM DAN HUMANITAS." Al-Riwayah: Jurnal Kependidikan 10, no. 2 (September 30, 2018): 341–55. http://dx.doi.org/10.32489/al-riwayah.165.
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Today, the human problem in social life concerning education is growing more complex; many new ideas emerge as the level of human intellectuality grows. This paper will reveal the current issue of education in Indonesia and discuss ideas from the concept of liberal education. The basic issue of education criticized by liberal education is that education today focuses more on the needs of society than the educational objectives themselves. Education as a tool to transfer science, values, and agents of social change is seen as one alternative solution in the framework of improving people's lives. The education in which values are embodied is one of the efforts offered by genuine liberal education, aimed at giving us the habits, ideas and techniques necessary to continue our own education. Humans have the ability to learn continuously throughout life so that we can prepare ourselves to study and again as long as we are alive.
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Liwa Irrubai, Mohammad. "Pendidikan Islam dan Humanitas." Al-Riwayah: Jurnal Kependidikan 10, no. 2 (September 10, 2018): 341–55. http://dx.doi.org/10.32489/al-riwayah.5.
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Today, the human problem in social life concerning education is growing more complex; many new ideas emerge as the level of human intellectuality grows. This paper will reveal the current issue of education in Indonesia and discuss ideas from the concept of liberal education. The basic issue of education criticized by liberal education is that education today focuses more on the needs of society than the educational objectives themselves. Education as a tool to transfer science, values, and agents of social change is seen as one alternative solution in the framework of improving people's lives. The education in which values are embodied is one of the efforts offered by genuine liberal education, aimed at giving us the habits, ideas and techniques necessary to continue our own education. Humans have the ability to learn continuously throughout life so that we can prepare ourselves to study and again as long as we are alive.
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Irrubai, Mohammad Liwa. "Pendidikan Islam dan Humanitas." Al-Riwayah : Jurnal Kependidikan 10, no. 2 (September 3, 2018): 341–55. http://dx.doi.org/10.47945/al-riwayah.v10i2.154.
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Today, the human problem in social life concerning education is growing more complex; many new ideas emerge as the level of human intellectuality grows. This paper will reveal the current issue of education in Indonesia and discuss ideas from the concept of liberal education. The basic issue of education criticized by liberal education is that education today focuses more on the needs of society than the educational objectives themselves. Education as a tool to transfer science, values, and agents of social change is seen as one alternative solution in the framework of improving people's lives. The education in which values are embodied is one of the efforts offered by genuine liberal education, aimed at giving us the habits, ideas and techniques necessary to continue our own education. Humans have the ability to learn continuously throughout life so that we can prepare ourselves to study and again as long as we are alive
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Fahmi, Riza. "Pemikiran Pendidikan Islam Soekarno." Al-Albab 5, no. 1 (June 1, 2016): 151. http://dx.doi.org/10.24260/alalbab.v5i1.373.
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Soekarno sebagai seorang founding father Republik Indonesia memiliki kecerdasan, karismatik dan kemampuan lisan yang mampu menyihir jutaan rakyat Indonesia ketika menyampaikan orasi. Kemampuan orasinya membuat Rakyat Indonesia jatuh hati pada sosok pemuda yang lahir di Surabaya ini. Tentunya tidak mudah membuat jutaan rakyat jatuh hati terhadap sosok Soekarno jika ia sendiri tidak memiliki kecerdasan, keterampilan berorasi dan wibawa yang kuat.
Ide-ide Soekarno, sejarah hidupnya sampai kehidupan pribadinya sampai saat ini masih sering diceritakan seolah-olah sosok Soekarno memancarkan aura daya tarik bagi penulis dan peneliti untuk membedah hingga menguliti latar belakang kehidupan beliau. Berapa banyak buku yang menceritakan kehidupan Soekarno, pemikirannya dan orang-orang disekeliling beliau seperti tulisan Cindy Adams (1982) berjudul Bung Karno penyambung lidah rakyat Indonesia, Soedjiato dkk (2001) Bung Karno dan wacana Islam, Badri Yatim (1999) Soekarno ; Islam dan Nasionalisme, Maslahul Falah (2003) Islam ala Soekarno, Jejak langkah pemikiran Islam Liberal Indonesia dan banyak buku-buku lainnya yang menceritakan sosok dan pemikiran Soekarno.
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Mujiburrahman, Mujiburrahman. "ISLAM, PEREMPUAN DAN PENDIDIKAN." Marwah: Jurnal Perempuan, Agama dan Jender 13, no. 1 (February 5, 2014): 21. http://dx.doi.org/10.24014/marwah.v13i1.880.
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The article will discuss various viewpoints on the issues affecting women in Islam, and how they influence the views regarding women education. Their views generally can be divided into conservative, progressive and philosophical. All these views, in general, regard that like men, women are obliged to search for knowledge. In Indonesia, since the 19th century, women have already been involved in learning religion. However, for some cultural reasons, in this period, the access for women to modern education was still limited. On the other hand, from the 20th century up to now, like male Muslims, Indonesian female Muslim have more opportunies in education. Moreover, the symbolic-philosophy of complementary relations between male and female can also become an alternative to conservative or liberal philosophy of education
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Daniels, Timothy P. "Indonesian Islam." American Journal of Islam and Society 24, no. 1 (January 1, 2007): 109–12. http://dx.doi.org/10.35632/ajis.v24i1.1570.
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Detailed, extensive, and provocative, this book presents and assesses twentieth-century Indonesian fatawa (legal rulings) on a range of issues. Over thecourse of his well-documented discussion of decisions rendered by fourmain Indonesian fatwa-issuing bodies, Hooker highlights their methods ofreasoning and the authorities they heed. He argues “that only the fatawa cantell us what Islam is on” the continuum of merging state and religiousauthorities in Indonesia at the beginning of the twenty-first century (p. ix).Confronting the question of secularism and revelation, as well as tensionsbetween new and old authorities, Hooker posits the authority of God,revealed Islamic knowledge, and 1,400 years of intellectual tradition intertwinedwith colonial and postcolonial state authority in complex ways.This book consists of an introduction, five chapters, and an epilogue andappendix of Indonesian fatawa sources. The substantial introduction beginsby reviewing the ideas of several Middle Eastern reformers who had aninfluence on “defining” Indonesian Islam, especially in the early twentieth century. However, underscoring the distinctiveness of indigenous IndonesianIslam, Hooker describes its particular characteristics, such as itsemphasis on the Shafi`i madhhab (legal school), local legal texts, sixteenthtoeighteenth-century tasawwuf literature, royal court literature, and thediverse translation of Islamic prescriptions into daily life. Despite this diffuselocalization of Islam, the Dutch colonial state and the subsequent Republic ofIndonesia severely limited Islam’s public presence until the recent passage oftwo legal initiatives.Finally, Hooker discusses the “new scholasticism” in Indonesia, thecrux of his introduction, in which he stresses four Indonesian intellectuals:Hazairin, Harun Nasution, Nurcholish Madjid, and Abdurrahman Wahid. Heasserts that they represent a “creative” rather than a “responsive scholasticism,”first emerging in the 1960s, that is “self-confident enough to proposeserious change, alteration,” and “adaptation of classic scholasticism” (p. 45).This section, which takes an optimistic tone toward these four intellectuals,appears to be disconnected from the rest of the book. None of them areclosely related to the four fatwa-issuing bodies, except for AbdurrahmanWahid, a former leader of Nahdlatul Ulama (NU) and president of Indonesiawho has become increasingly isolated from mainstream Indonesian Islamdue to his perceived commitment to liberal democratic values over Revelation.On the other hand, a discussion of scholars prominent at significanthistorical junctures mentioned later in the text would have been moreinsightful and would have contributed to the author’s overall argument ...
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Nasution, Maneger. "PENDIDIKAN HAM DALAM KONTEKS ISLAM DAN KEINDONESIAAN; HAM YANG ADIL DAN BERADAB." Tawazun: Jurnal Pendidikan Islam 10, no. 2 (February 21, 2019): 219. http://dx.doi.org/10.32832/tawazun.v10i2.1162.
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<p><em>Sejak dahulu perdebatan tentang HAM selalu mengemuka; apalagi di jaman sekarang isu HAM telah menjadi isu penting. Hampir semua relasi antarnegara baik secara politik, ekonomi maupun budaya selalu berhimpitan pada HAM. Konsep HAM sebagai salah satu pranata global merupakan instrumen strategis dalam mengawal peradaban modern agar lebih humanis dan bermartabat. Namun ketika HAM diimplementasikan pada level pemahaman HAM universal berbasis pengalaman masyarakat Barat (HAM liberal) maka HAM liberal itu dapat mendegradasi kedaulatan negara dan kesucian agama dibelahan dunia yang lain. Masalah HAM dalam kaitannya dengan syariat Islam juga merupakan subyek perdebatan yang penting di kalangan sarjana Muslim. Masing-masing telah mengembangkan wacana tentang HAM dan mengajukan berbagai pendapat yang berbeda. Sekalipun hampir semua sarjana Muslim merujuk kepada nilai-nilai dan syariat Islam, tetapi pemahaman dan penafsiran mereka terhadap syariat sangat beragam, lebih-lebih jika dikaitkan dengan konsepsi HAM universal versi masyarakat Barat (HAM liberal). Di Indonesia Pancasila sebenarnya telah menutup rapat bagi konsep “HAM Sekular-Liberal” yang bisa dilekatkan pada kata “perikemanusiaan” saja. Dengan demikian konsep “HAM Sekular-Liberal” bukan saja tidak sesuai dengan Islam, Pancasila, UUDNRI tahun 1945, dan budaya Indonesia, tetapi juga tidak adil dan tidak beradab.</em></p><p><strong><em>Keywords </em></strong><em>: </em><em>HAM, Indonesia, Adil dan Beradab</em></p><p> </p>
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Junaenah, Inna. "Kontribusi Tatanan Islam terhadap Demokrasi Permusyawaran di Indonesia." AHKAM : Jurnal Ilmu Syariah 16, no. 2 (December 11, 2016): 163–70. http://dx.doi.org/10.15408/ajis.v16i2.4446.
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The Contributions of Islamic Order to Deliberative Democracy in Indonesia. Many references indicate the dynamic development of democracy with various definitions and classifications. The founding fathers did not want liberal democracy. Therefore, the consultative democracy was selected as outlined in the formulation of the fourth principle of Pancasila. This decision was considered special because there has been a contribution of Islamic thought. This article describes the principles of Islam in the deliberation that carry deliberative democracy including the meaning and purpose of deliberation, the agency that deliberation, and decision making. Those principles are reflected in the formulation of the fourth principle, the existence of the people’s Consultative Assembly, the membership of the Assembly in 1945 before amendments, and decision making method.DOI: 10.15408/ajis.v16i2.4446
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Amin, Ahmad Syaifuddin, and Maisyatusy Syarifah Syarifah. "LIBERAL ISLAM AND ITS INFLUENCES ON THE DEVELOPMENT OF QURANIC EXEGESIS IN INDONESIA AND MALAYSIA." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 22, no. 1 (January 30, 2021): 137. http://dx.doi.org/10.14421/qh.2021.2201-07.
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Liberal Islamic movements in Indonesia and Malaysia are still active in voicing their thoughts although they have been strongly rejected by some local religious authorities. Even though it is no longer as massive as it used to be, its influence in the development of interpretations of the Qur'an is still very pronounced today. This study examines the influence of Liberal Islamic thought on the development of Quranic exegesis in Indonesia and Malaysia and focuses on Jaringan Islam Liberal (JIL) and Sisters in Islam (SIS), which are the most influential Liberal Islamic movements in Southeast Asia, especially in Indonesia and Malaysia. The data were collected from literature references with textual analysis as the main method. The results of this study indicate that the influence of JIL in the development of Quranic exegesis in Indonesia: first, the influence on the authority of interpretation by urging the Al-Quran. Second, the influence on the methodology of interpretation. Although JIL was not the initiator, JIL has a significant influence in bringing the flow of contextual methodology, maqāṣid approaches, hermeneutics, and other contemporary methods to Indonesia. Third, the influence on the popularization of new interpretive issues, such as human rights and gender. Meanwhile, SIS does not have a significant influence on the interpretation of the Quran in Malaysia like JIL, because: first, the hermeneutic approach used by SIS in the interpretation of the Quran is Amina Wadud's hermeneutics, so she is more famous than SIS itself. Second, the liberal Islamic movement in Malaysia is strongly opposed by the Malaysian kingdom.Keywords: JIL, SIS, Quranic exegesis, Contextual, Hermeneutic
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Prasetawati, Eka, and Habib Shulton Asnawi. "Wawasan Islam Nusantara; Pribumisasi Nilai-Nilai Kearifan Lokal di Indonesia." FIKRI : Jurnal Kajian Agama, Sosial dan Budaya 3, no. 1 (July 31, 2018): 219. http://dx.doi.org/10.25217/jf.v3i1.283.
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Tulisan ini tentang menggali wawasan Islam nusantara dengan mengembangkan nilai-nilai kearifan lokal di beberapa daerah di Indonesia. Nilai kearifan lokal di Indonesia sangat beragam, sehingga Indonesia memiliki semboyan yaitu “Bhineka Tunggal Ika”. Namun, Indonesia mendapat tantangan di mana perjumpaan Islam dengan budaya lokal itu seringkali menimbulkan akulturasi budaya. Sehingga kondisi ini menyebabkan ekpresi Islam tampil beragam dan bervariasi sehingga kaya kreativitas kultural-religius, tetapi dalam wilayah dan bidang tertentu telah terjadi penyimpangan dari Islam. Ditambah dengan kehadiran dua kelompok sekaligus yaitu liberal dan radikal, di mana dua kelompok ini terus berupaya menyudutkan penganut Ahlussunnah wal Jamaah (Aswaja) yang mengutamakan sikap moderat (tawasuth), keseimbangan (tawazun), dan toleransi (tasamuh). Tujuan dari penelitian ini adalah untuk mengetahui manhaj Islam Nusantara di Indonesia, serta untuk mengetahui bagaimana relevansi tradisi budaya lokal dengan Islam Nusantara. Metode penulisan ini adalah kualitatif yang bersifat deskriptif-analitik, yaitu peneliti mendeskripsikan konstruksi dasar Islam Nusantara dan kearifan lokal (local wisdom), lalu dianalisis secara kritis dan komprehensif.
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Kersten, Carool. "Cosmopolitan Muslim Intellectuals and the Mediation of Cultural Islam in Indonesia." Comparative Islamic Studies 7, no. 1-2 (September 20, 2012): 105–36. http://dx.doi.org/10.1558/cis.v7i1-2.105.
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Carool Kersten’s article describes how Indonesia plays a key role in connecting East and Southeast Asia with the Middle East and the rest of the world. Aside from progress in scholarly research on the historicity of these relations, Kersten analyzes contemporary developments. As the largest Muslim nation in the world, Indonesia has positioned itself in the vanguard of ASEAN as the main architect of the region’s relations with other parts of Asia, the Islamic world and the West, while simultaneously avoiding overtly political Islamic agendas, relying instead on a notion of ‘cultural’ or 'civil Islam.' This article discusses the alternative discourse of civil or cultural Islam developed by a cosmopolitan Indonesian Muslim intelligentsia who was given a space by the consecutive regimes following the ousting of Sukarno. Kersten identifies this uniquely Indonesian Islamic discourse as the outcome of the compounded efforts of three generations of Muslim intellectuals, loyal to the Pancasila ideology and embracing the slogan ‘Islam Yes! Islamic Party: No!’ In defiance of the growing antagonism following the re-emergence of Islamic political parties in the post-Suharto era, also the youngest generation of ‘liberal’ and ‘post-traditional’ Muslims continue to give shape to this cosmopolitan Islam.
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Murtadho, Ali. "DEMOKRASI EKONOMI DAN KONTRIBUSI EKONOMI ISLAM DALAM UNDANG-UNDANG DASAR1945." Walisongo: Jurnal Penelitian Sosial Keagamaan 24, no. 1 (June 15, 2016): 137. http://dx.doi.org/10.21580/ws.24.1.1003.
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<p class="IIABSBARU">Integration of Islamic teachings has given a significant contribution for Indonesian economic life and establishment of Indonesian basic constitution namely the Undang-Undang Dasar (UUD) 1945. The founding fathers of Indonesia has elaborated the substance of economic value in the 1945's by using “economic democracy” term. Descriptive-analytical method and historical literary approach were applied in this study to explore the economic democracy in relation with the teachings of Islamic economy in the UUD 1945, especially in the discussion on social welfare. The results of study found that the democratic system of Indonesian economy is a distinctive model of economy system, while it is different from capitalist and liberal economics. The democratic system of Indonesian economy, which refers to 1945, were implemented in the form of Koperasi as an economic system. Principlly it rejects to capitalism and liberalism, while integrating the Islamic economics values. At the same time, it combines with the Indonesian economic values called “populist economy’.</p><p class="IIABSBARU">***</p><p>Integrasi ajaran Islam telah memberi kontribusi signifikan terhadap kehidupan ekonomi Indonesia dan pembentukan konstitusi dasar Indonesia yakni Undang-Undang Dasar (UUD) 1945. Substansi nilai ekonomi dalam UUD 1945 ini dielaborasi oleh para pendiri bangsa Indonesia dengan istilah demokrasi ekonomi. Dengan menggunakan metode deskriptif-analitis dan pendekatan literer historis, artikel ini mengeksplorasi demokrasi ekonomi dalam hubungannya dengan ajaran ekonomi Islam dalam UUD 1945, terutama pada pembahasan pasal yang terkait dengan kesejahteraan sosial. Hasil kajian ini menemukan bahwa sistem demokrasi ekonomi Indonesia merupakan model ekonomi yang khas Indonesia, dan berbeda dengan sistem ekonomi kapitalis dan liberalis. Sistem demokrasi ekonomi Indonesia yang mengacu pada UUD 1945 kemudian diimplementasikan dalam bentuk sistem ekonomi koperasi. Sistem ekonomi ini secara prinsip menolak kapitalisme dan liberalisme Barat, dan mengintegrasikan nilai-nilai ekonomi Islam. Pada saat yang sama, dipadukan dengan nilai-nilai ekonomi masyarakat Indonesia, yakni ekonomi kerakyatan.</p>
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Islamy, Athoillah. "Eksistensi Hukum Keluarga Islam di Indonesia dalam Kontestasi Politik Hukum dan Liberalisme Pemikiran Islam." Al-Istinbath : Jurnal Hukum Islam 4, no. 2 (November 30, 2019): 161. http://dx.doi.org/10.29240/jhi.v4i2.1059.
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This research aims to understand the existence of the Compilation of Islamic Law (KHI) and its status in the political perspective of the formation of law. In addition, it is also to understand the existence of KHI in the midst of the liberalism movement of Islamic legal thinking in Indonesia. This research is a qualitative research in the form of literature review. While the type of legal research in this study, namely historical normative legal research. There are two big conclusions from the results of this study. The First, the formation of KHI accommodates orthodox and responsive legal strategies. The second, the existence of KHI remains consistent even though there have been many thoughtful efforts and studies that have criticized it. This is due to the criticism only as the impact of the opening of the democratic climate for the liberal movement of Islamic thought in the public sphere.
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Kato, Hisanori. "Exploring the Reality and Aspirations of Muslims." ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture 2, no. 1 (January 30, 2021): 1–20. http://dx.doi.org/10.47776/islamnusantara.v2i1.102.
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Islam in Indonesia has played an important role in socio-political development in its recorded history. However, it is also true that there have been various theological and political debates and disagreements in the umat. The implementation of syari’at Islam is one of the major subjects of such discussions. The emergence of liberal movement in the post-Suharto era also brought about the difference of opinion among Muslims. In other words, the umat has never been united as a single entity in Indonesia. This “divided” umat faces several challenges in the present day in Indonesia. That includes terrorism committed by militant Muslims. In addition to the effort to prevent terrorism, it is equally important to de-radicalise perpetrators of such violent and barbaric acts. Despite some discrepancy in the umat, we see several attempts and cooperation of Muslims to make former terrorists reintegrated in the society. This paper shows how the re-radicalisation programme for former terrorist executed. The author also intends to examine the socio-political development of the umat in modern Indonesia with regard to subjects of syari’at Islam and liberal movement. Based on these examinations, sociological analysis on religion is also presented in the paper.
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Zainuddin, M. "PENDEKATAN MULTIKULTURAL MENUJU PEMAHAMAN AGAMA YANG PLURAL." El-HARAKAH (TERAKREDITASI) 7, no. 1 (August 13, 2008): 30. http://dx.doi.org/10.18860/el.v7i2.4656.
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<p>We have the expectation of the birth of change which makes our life blissful. Among the educators and the intellects, a new awareness is now there for growing and developing the open-mindedness (inclusive) on religion comprehension. The birth of intellectual thinking of transformative Islam, liberal, inclusive, contextual, and many other terms whatsoever are the new era for desecration of the thought of Islam (alla taqsidiyyah). Moreover, the contemporary liberal-inclusive thoughts such as Hassan Hanafi, Arkoun, al Jabiri, al Naim, and so forth were already introduced to the young intellects generation in Indonesia. This article discusses about the absolute claims of some religions and also multicultural approach to create the harmony life among people with different religions.</p><p> </p><p>Kita masih memiliki harapan akan lahirnya perubahan yang menggembirakan. Di kalangan akademisi dan intelektual kita, kini telah muncul ‘kesadaran baru’ bagi tumbuh dan berkembangnya pemikiran terbuka (inklusif) dalam pemahaman agama. Munculnya pemikiran intelektual Islam transformative, liberal, inklusif, kontekstual, dan apapun istilahnya merupakan era baru bagi desakralisasi pemikran Islam (alla taqdisiyyah). Apalagi kemudian pemikiran-pemikiran kontemporer liberal-inklusif seperti Hassan Hanafi, Arkoun, al Jabiri, al Naim, dan seterusnya telah disosialisasikan oleh generasi intelektual muda di Indonesia. Artikel ini membahas klai-klaim absolut dari beberapa agama dan juga pendekatan multicultural untuk menciptakan kehidupan harmonis di kalangan umat beragama.</p>
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Makin, Al. "Revisiting Indonesian public reactions against Danish cartoons depicting prophet Muhammad." Indonesian Journal of Islam and Muslim Societies 5, no. 2 (December 10, 2015): 195. http://dx.doi.org/10.18326/ijims.v5i2.195-229.
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This paper revisits the case of cartoon controversy in 2006, particularly focus-ing on the way in which the Indonesian public reacted against the twelveMuhammad Danish cartoons by the Jylands-Posten published in September 30,2005. The study remains relevant as the case reflects not only Muslims’ reac-tion against the blasphemy theologically but it also mirrors the new face ofIndonesian Islam in the reform era which has given birth to a new free public space in which new differing ideologies emerged and were propagated in various media. This study particularly focuses on the selected thirteen op-ed piecesand one interview published by the Indonesian online media in January 2006—three pieces published by Hidayatullah, one posted in a personal website, twopublished by Kompas, two by The Jakarta Post, one by Gatra, three by Tempoone op-ed and one interview by JIL (Islamic Liberal Network). My analysis ofthese works reveals two groups with different arguments: radical and conservative return to their theological foundation to retaliate the cartoonists whocommitted blasphemy against their prophet, whereas liberals and progressiveIndonesians rely on reasoning and draw cultural values in expressing theirappraisals of the vilifying images.Makalah ini berusaha mengkaji kembali kasus kontroversi kartun pada tahun2006, terutama berfokus pada cara di mana masyarakat Indonesia bereaksiterhadap dua belas kartun Muhammad yang diterbitkan oleh surat kabar Den-mark Jylands-Posten pada tanggal 30 September 2005. Studi ini tetap relevansebagai kasus yang mencerminkan tidak hanya reaksi umat Islam terhadappenghujatan secara teologis tetapi juga mencerminkan wajah baru Islam Indo-nesia di era reformasi yang telah melahirkan ruang publik bebas baru di manaberbagai ideologi baru muncul dan disebarkan di berbagai media. Penelitianini terutama fokus pada tiga belas buah edisi opini dan satu wawancara yangditerbitkan oleh media online Indonesia pada Januari 2006, yang terdiri daritiga potong yang diterbitkan oleh Hidayatullah, yang diposting di sebuah si-tus pribadi, dua diterbitkan oleh Kompas, dua oleh The Jakarta Post, satuoleh Gatra, tiga Tempo, satu op-ed dan satu wawancara dengan JIL (JaringanIslam Liberal). Analisis atas karya-karya ini mengungkapkan dua kelompokdengan argumen yang berbeda: kelompok radikal dan konservatif berpedomanpada landasan teologis mereka untuk membalas kartunis yang melakukanpenghujatan terhadap nabi mereka, sedangkan kaum liberal dan progresif In-donesia mengandalkan penalaran dan menarik nilai-nilai budaya dalammengekspresikan penilaian mereka atas gambar-gambar tersebut.
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Steenbrink, Karel A. "Academic Study of Indonesian Islam: A Biographical Account, 1970-2014." Al-Jami'ah: Journal of Islamic Studies 53, no. 2 (December 17, 2015): 337. http://dx.doi.org/10.14421/ajis.2015.532.337-365.
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In the humanities, including religious studies, personal factors often play a role in the selection of topic and methodology of research. This autobiographical sketch gives an overview of a long career in the study of religion in Indonesia, from the selection of the topic for doctoral research, through various jobs and academic projects until some work written in a period of retirement. The author’s background of liberal Catholicism with much interest in non-official popular religiosity, has influenced an approach in Islamic Studies and a selective attention for the boundaries between official and more popular religiosity, for literary and artistic expressions rather than for rigid doctrinal traditions. This history is told from field work to pesantren education in the early 1970s, the variety of Islamic history of Indonesia in the 1980s, until a major work in three volumes on the Catholic traditions of Indonesia in the period 1990-2010.[Dalam ilmu humaniora, termasuk studi keagamaan, faktor-faktor pribadi sering mempengaruhi pemilihan topik dan metodologi penelitian. Uraian biografis ringkas ini menggambarkan perjalanan panjang sebagai peneliti agama di Indonesia, mulai dari pemilihan topik riset disertasi, melewati beragam pekerjaan dan proyek-proyek akademik, sampai dengan beberapa karya yang ditulis sesudah pensiun. Latar belakang penulis sebagai penganut Katolik liberal dan banyak tertarik pada keberagamaan populer non-resmi, mempengaruhi pendekatan dalam pengkajian Islam dan perhatian khusus pada batas-batas antara agama resmi dan agama populer, pada ungkapan-ungkapan sastrawi dan seni daripada tradisi-tradisi doktriner yang kaku. Kisah ini berangkat dari pengalaman penelitian lapangan di lingkungan pendidikan pesantren pada tahun 1970an, kemudian serpihan-serpihan sejarah Indonesia pada tahun 1980an, sampai dengan penulisan tiga jilid buku penting tentang tradisi-tradisi Katolik Indonesia pada tahun 1990-2010.]
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Assyaukanie, Luthfi. "Democracy and the Islamic State: Muslim Arguments for Political Change in Indonesia." Copenhagen Journal of Asian Studies 20 (April 10, 2004): 32–46. http://dx.doi.org/10.22439/cjas.v20i0.33.
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The main argument of this article is that there has been a significant development in Muslim acceptance of democracy in Indonesia. By comparing two generations of Muslim intellectuals, this paper shows the congruence between the decline of the Islamic political agenda with the rise of a new Muslim generation often dubbed as liberal Muslims. I argue that there is a significant role played by this new Muslim generation in advocating and promoting the idea and practice of democracy. By developing Islamic arguments in dealing with the modern political concepts mostly imported from the West, they are able to vindicate the compatibility of Islam and liberal democracy.
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Maksum, Ali. "DISCOURSES ON ISLAM AND DEMOCRACY IN INDONESIA: A Study on the Intellectual Debate between Liberal Islam Network (JIL) and Hizbut Tahrir Indonesia (HTI)." JOURNAL OF INDONESIAN ISLAM 11, no. 2 (December 5, 2017): 405. http://dx.doi.org/10.15642/jiis.2017.11.2.405-422.
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Rajafi, Ahmad. "Hukum Keluarga Islam di Indonesia: dari Orde Lama hingga Orde Reformasi." AL-'ADALAH 14, no. 2 (December 30, 2018): 311. http://dx.doi.org/10.24042/adalah.v14i2.2059.
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Historically, the rule of Islamic family law existed and has been practiced since the early arrival of Islam in the archipelago. This is indicated by the phenomenon of massive application of fiqh madzhab asy-syafi’iyyah in the colonialization era.. After the day of Independence, the efforts to established Islamic family law through political institutions has begun, starting from the old order era until the reform era. The reform movement grew stronger mainly after CLD-KHI was echoed to make KHI ( Collection of Islamic Law) a new Marriage Act. Unfortunately, this movement received a negative response from a number of Islamic organizations; so the plan was canceled by the Government. Nevertheless, the struggles between liberal and conservative-fundamentalist Islamic thought still continue to this day.
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Salleh, Kamarudin, and Khoiruddin Bin Muhammad Yusuf. "GUS DUR DAN PEMIKIRAN LIBERALISME." Ar-Raniry, International Journal of Islamic Studies 1, no. 2 (December 1, 2014): 259. http://dx.doi.org/10.20859/jar.v1i2.17.
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<p>Studi keislaman oleh para sarjana telah melahirkan corak-corak pemikiran. Salah satu dari corak itu adalah pemikiran liberal. Di Indonesia terdapat beberapa tokoh yang diidentifikasi telah melahirkan atau menyuguhkan pemikiran-pemikiran Islam yang liberal, di antaranya tersebut misalnya nama Harun Nasution, Nurchalish Madjid, Abdurrahman Wahid, dan lain-lain. Tulisan ini bermaksud fokus pada salah satu tokoh, yakni Abduurahman Wahid yang tenar dipanggil dengan Gus Dur. Apa saja pemikiranpemikiran Gus Dur yang dipandang liberal, tulisan ini bermaksud untuk membahas hal itu.</p><p><strong>Keyword</strong>: Gus Dur, pemikiran liberal, ideologi, demokrasi</p>
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Sarkowi, S., and Agus Susilo. "Akar Historis Formalisasi Hukum Islam di Nusantara." Jurnal Sejarah Citra Lekha 5, no. 1 (February 11, 2020): 14–27. http://dx.doi.org/10.14710/jscl.v5i1.21697.
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This study was focused on the historical roots of Islamic law’s formalization in Indonesia. It was started from the discourse of pros and cons on which took place since the Indonesian independence, to be exacted when nine committees of BPUPKI formulated the state principles. It was continued during the Liberal Democracy era of the Old Era, New Era until Reformation. The objective of this study was to construct the historical roots of Islamic law formalization using historical methods with the philosophical approach to the contextual analysis. The results of this study show that the historical roots were started from the success of the ulama and their role, until the establishment of Islamic empires, then Islamic law was legalized in the form of legislation by adopting legal books written by the scholars. There was strong legitimacy of the role of ulama, as well as the Sultan’s commitment to governing society through the judiciary and positions of qadhi, mufti and shaykh al-Islam which become the main pillars of the Islamic formalization practice in the sultanate government in Nusantara.
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Maisarah, Masayu Mashita. "Transformasi Sistem Pendidikan Islam: Adaptasi Paradigma Kritis-Transformatif." TARBAWI 4, no. 1 (August 11, 2017): 9–36. http://dx.doi.org/10.36781/tarbawi.v4i1.2912.
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Tulisan ini mengkaji problem paradigma dan kondisi umat Islam di Indonesia yang ternyata sebagian besar masih tergolong konservatif meskipun dalam main stream liberal, sehingga diperlukan upaya pergeseran paradigma menuju paradigma kritis-transformatif. Dengan menggunakan pendekatan historis, filosofis, dan psikologis, tulisan ini memberikan arahan baru dalam perkembangan pelaksanaan pendidikan Islam konvensional dengan membangkitkan semangat kritis transformatif yang berlandaskan prinsip profetik, yakni liberalisasi, humanisasi, dan transendensi.Konsep pendidikan Islam kritis transformatif ini akan menjadisalah satu katalis alternatif upaya pembaharuan secara fundamental melalui pemberdayaan seluruh potensi (fitrah) yang dimiliki, dengan mengubah rumusan paradigma pendidikan dan pengembangan kesadaran yang akan di adaptasi ke dalam beberapa aspek sistem pendidikan Islam.